Muhammad Iqbal

Allama Iqbal’s philosophy, “khudi” (خودى) translates to selfhood or individuality, emphasizing the development of one’s unique potential and spiritual self. It’s not simply ego or selfishness, but rather the realization of one’s true self and its connection to the divine. Iqbal uses “khudi” to encourage individuals to strive for self-awareness, self-respect, and self-realization, ultimately leading to a stronger connection with God.

• Self-Realization: Khudi involves recognizing one’s unique talents, potential, and purpose in life.
• Spiritual Growth: It’s about awakening to one’s spiritual potential and striving for self-perfection.
• Connection to God: Iqbal believed that developing one’s khudi leads to a deeper understanding and connection with the divine.
• Willpower and Action: Khudi also encompasses the will to act, to strive, and to make a positive impact on the world.
• Not Egoism: It is crucial to distinguish “khudi” from egoism or selfishness. Khudi, in Iqbal’s view, is about self-awareness and self-development, not self-centeredness.
• Beyond the Self: Khudi is also connected to a larger cosmic order, with the individual self being a reflection of the ultimate reality, which Iqbal equates with God.

Muhammad Iqbal was highly critical of Karl Marx, labeling him a “false prophet” for reducing human existence to materialism and rejecting the divine. Iqbal’s philosophy, centered on spiritual essence and God, stood in opposition to Marx’s worldview, which he saw as fundamentally flawed and antithetical to the soul, afterlife, and the spiritual nature of humanity. 

Key Points of Iqbal’s Critique of Marx:

• Materialism: Iqbal argued that Marx’s philosophy reduced human existence to a purely material basis, ignoring the spiritual dimensions of life. 
• Rejection of the Divine: A central criticism was Marx’s rejection of God, the soul, and the afterlife, which Iqbal saw as a fundamental flaw in his secular and materialist worldview. 
• Misguided Vision: Iqbal viewed Marx as a “false prophet” because his teachings, presented in works like Das Kapital (the “Bible of Communism”), lacked divine guidance and promoted a flawed vision of humanity’s place in the world. 
• Opposition to Islamic Principles: Iqbal believed that Marx’s materialist philosophy was contrary to the spiritual principles of Islam and that an Islamic order, unlike Western democracy, could produce justice.

Muhammad Iqbal distinguished between Western, secular democracy, which he criticized for its materialistic and exploitative nature, and his concept of “spiritual democracy,” which is founded on Islamic principles of equality, freedom, and human solidarity. He believed that an ideal democracy must be spiritually and ethically grounded to serve the welfare of all humanity. 

Iqbal’s criticism of Western democracy was not a rejection of democracy itself but a critique of its secular and materialistic foundations. 

• Emphasis on materialism: He argued that European democracy is primarily concerned with economic benefits and the interests of the powerful, rather than spiritual and ethical considerations.
• Facade for exploitation: He believed Western democracy often serves as a facade for elites to maintain power and exploit the masses, creating an illusion of freedom and choice.
• “Counting heads, not weighing them”: A famous Iqbal couplet criticizes the democratic process of counting votes without considering the quality, education, or understanding of the individuals casting them.
• Moral degradation: He was concerned that by separating politics from ethics, secular democracy would lead to moral decline.
• Tyranny of the majority: Iqbal feared that Western democracy could lead to the oppression of minorities by a simple majority. 

Ideal of spiritual democracy

In contrast to the Western model, Iqbal proposed a “spiritual democracy” based on a dynamic reinterpretation of Islamic principles. He believed this model could establish an ethically guided, cosmopolitan state. The core pillars of this vision include: 

• The principle of Tauhid (oneness of God): This is the foundation of Iqbal’s thought. The sovereignty of God guarantees the equality of all human beings, rejecting hereditary rule, aristocratic privilege, or class distinctions.
• The individual’s potential (Khudi): Inspired by the Islamic concept of humans as God’s vicegerents, Iqbal’s idea of the individual self, or khudi, is central. Spiritual democracy fosters the development of each person’s latent potential, creating individuals of character rather than a “rule of the herd”.
• Freedom, equality, and solidarity: Drawing on core Islamic ethics, Iqbal posited that a spiritual democracy should be built on absolute equality, individual freedom, and human solidarity that transcends differences in race, color, and geography.
• The principle of Ijtihad (independent reasoning): Iqbal saw the role of ijtihad as essential for a modern, dynamic Islamic democracy. This principle allows a legislative assembly to interpret and apply Islamic law to meet the evolving needs of society, preventing the legal system from becoming static. 

A changing perspective

Iqbal’s views on democracy changed over time and should not be seen as unchanging. 

• His early writings, such as Islam as an Ethical and Political Ideal, presented a vision of a modern, elected democratic republic that aligned with Islam.
• Later works, such as The Reconstruction of Religious Thought in Islam and Zarb-i Kalim, emphasized the spiritual aspect of Islamic governance and criticized Western materialism.
• His final poetic work, Armughan-e-Hijaz, published after his death, contained more direct criticisms of modern civilization. 

The purpose of an Islamic state

For Iqbal, a separate state for Muslims was a political structure to enable the practice of spiritual democracy. In a 1930 address to the Muslim League, he proposed an independent state for Muslim-majority provinces in northwestern India to ensure Muslim political power and cultural identity. He believed that only through a distinct political entity could Muslims fully develop their spiritual and ethical potential in the modern world.

• Piam-e-Mashriq
• Iqbal aur Ala Hazrat ka nazaryia | Sir Syed Ahmad Khan aur aligarh University - YouTube
• Tere Ishq ki Intehaa Chahta Hun - (English Translation) Kalam e Iqbal - Rahat Fateh Ali Khan - Virsa - YouTube
• Loh Bhi Tu Ya Muhammad | Rahat Fateh Ali Khan | Kalam-e-Iqbal | Virsa Heritage Revived - YouTube