اسرار خودی کا ریویو دیکھنے کا منتظر ہوں۔ سی آر داس کا خطبہء صدارت کانگریس آپ نے دیکھا ہو گا۔ اُس نے اسی روحانی اصول کو سیاسی رنگ میں پیش کیا ہے۔
("I'm awaiting the review of Asrar-i-Khudi. You must have seen the presidential address to the Congress by C. R. Das. He has presented the same spiritual principle in a political manner.")(Iqbal, January 6, 1923)
The excerpt is from a letter written by Iqbal to a young writer, Abdul Majid Dayabadi, in Urdu. The reference is to the presidential address delivered at the 37th session of the Indian National Congress held at Gaya on 26th December 1922.
Chittaranjan Das, better known as C. R. Das (1870-1925), was one of the most prominent Indian leaders from Bengal. Just like Iqbal, Das was also a barrister, poet and politician. He became known as "Deshbandhu" (Friend of the Country) after successfully pleading the case of Indian militants in 1909. He was later persuaded by his close friend Muhammad Ali Jauhar to join the non-cooperation movement initiated by Gandhi in 1920, but he retained some of his own terms. These were explained by him most elaborately when he presided over the Gaya session of the Congress two years later while Gandhi was in jail. Notable among the younger admirers of Das were Hussain Shaheed Suhrawardy (later prime minister of Pakistan) and Subhas Chandra Bose, the beloved "Neta Ji" whose charisma was practically irresistible even for those who disagreed.
The presidential address of Das, to which Iqbal referred in the excerpt quoted above, may be summarized into four basic themes. The first of these may not be completely in sync with Iqbal's ideas, but the other three are among the finest elaborations of their common ideals:
1. "Law and order" is a fallacy promoted by tyrants and despots for enslaving people. Incidentally, this is an antithesis of what Iqbal had been promoting as "Islamic principles" of politics since 1908 (see, for instance, 'Political Thought in Islam' and 'Islam as a Moral and Political Ideal' by Iqbal). A detailed comparison of the ideas of these two great contemporaries may, in my opinion, give us insight into the roots of some very puzzling issues that face us even today.
2. It is impossible to attain freedom by violent means. Das quoted several examples from history to show that revolutions brought through violent means did not result in freedom: Magna carta, French Revolution and the Russian (Bolshevik) Revolution. Iqbal must have agreed most completely with this thesis (and it fully resonated in Iqbal's poem 'The Dawn of Islam' written less than three months later).
3. Individual, society, nation and humanity are interconnected in a spiritual manner. This is mainly the idea in which Iqbal noticed an affinity to his own philosophy. Of course, Iqbal did not presume that Das was in any way "inspired" by him or even familiar with his works (although Das was almost certainly acquainted with some of the works of Iqbal). Das actually quoted at length, with acknowledgment, from The New State (1918), a groundbreaking book by the American writer Mary Parker Follett. Follett had proposed a blueprint for a "spiritual" kind of "new democracy" in America, and a comparison of her book with the writings of Iqbal can bring a few more surprises (as I hope to show in the fourth book of Iqbal's biography which I am writing in Urdu these days).
4. A new plan of work for Congress. Das suggested seven fresh items for updating the original programme of non-cooperation. The first among these was "a clear and emphatic confirmation" of Lucknow Pact to safeguard the distinct identity of Muslims. Another interesting proposition was "the great Asiatic Federation" which, of course, would practically consist of a majority of Muslim countries. Das believed that "the Pan-Islamic movement which was started on a somewhat narrow basis has given way or is about to give way to the great Federation of all Asiatic people". Knowingly or unknowingly, Das was lending support to what Iqbal had stated a few months earlier in his Urdu poem 'The Khizr of the Way' (Khizr-i-Rah): "The salvation of the East lies in the unity of the international Muslim community, but the peoples of Asia are still unaware of this point"-
1. "Law and order" is a fallacy promoted by tyrants and despots for enslaving people. Incidentally, this is an antithesis of what Iqbal had been promoting as "Islamic principles" of politics since 1908 (see, for instance, 'Political Thought in Islam' and 'Islam as a Moral and Political Ideal' by Iqbal). A detailed comparison of the ideas of these two great contemporaries may, in my opinion, give us insight into the roots of some very puzzling issues that face us even today.
2. It is impossible to attain freedom by violent means. Das quoted several examples from history to show that revolutions brought through violent means did not result in freedom: Magna carta, French Revolution and the Russian (Bolshevik) Revolution. Iqbal must have agreed most completely with this thesis (and it fully resonated in Iqbal's poem 'The Dawn of Islam' written less than three months later).
3. Individual, society, nation and humanity are interconnected in a spiritual manner. This is mainly the idea in which Iqbal noticed an affinity to his own philosophy. Of course, Iqbal did not presume that Das was in any way "inspired" by him or even familiar with his works (although Das was almost certainly acquainted with some of the works of Iqbal). Das actually quoted at length, with acknowledgment, from The New State (1918), a groundbreaking book by the American writer Mary Parker Follett. Follett had proposed a blueprint for a "spiritual" kind of "new democracy" in America, and a comparison of her book with the writings of Iqbal can bring a few more surprises (as I hope to show in the fourth book of Iqbal's biography which I am writing in Urdu these days).
4. A new plan of work for Congress. Das suggested seven fresh items for updating the original programme of non-cooperation. The first among these was "a clear and emphatic confirmation" of Lucknow Pact to safeguard the distinct identity of Muslims. Another interesting proposition was "the great Asiatic Federation" which, of course, would practically consist of a majority of Muslim countries. Das believed that "the Pan-Islamic movement which was started on a somewhat narrow basis has given way or is about to give way to the great Federation of all Asiatic people". Knowingly or unknowingly, Das was lending support to what Iqbal had stated a few months earlier in his Urdu poem 'The Khizr of the Way' (Khizr-i-Rah): "The salvation of the East lies in the unity of the international Muslim community, but the peoples of Asia are still unaware of this point"-
ربط و ضبط ملت بیضا ہے مشرق کی نجات
ایشیا والے ہیں اس نکتے سے اب تک بیخبر
Postscript: This post is far from comprehensive. It is just meant to point out some resources for further study:
Greetings,
ReplyDeleteThank you for this post. I did not know C. R. Das.
Point # 2 is particularly interesting to me, in light of recent considerations of exactly how to escape the fetters that bind the mind.
I would like to read the works of Mary Parker Follett, and compare them to Iqbal.
All good wishes,
robert
I am sure he must have excelled in everything,which is why his parents named him Chittaranjan,a charming intelligent man.His view that it is impossible to attain freedom by violent means,is so true and he had proved it by giving concrete examples.I agree wholeheartedly that individual,society and nation are interconnected in a spiritual manner.
ReplyDeleteThis is a very important post and does teach us a lot of things that we sometimes ignore.
Thank you Mr. Shafique.
While I am not conversant on some of this post, I'm impressed that as usual (for Shafique Sahib's posts) it's arranged with a great degree of clarity in both presentation & content.
ReplyDeleteWhat I resonate with most is another reinforcement of Iqbal's universal stances such as:
"It is impossible to attain freedom by violent means. Das quoted several examples from history ...Iqbal must have agreed most completely with this thesis (and it fully resonated in Iqbal's poem 'The Dawn of Islam'"
--I soundly hear the following references to the lines/quotes from the above post/writers C.R. Das...Iqbal/Khurram Shafique Ali (and I am helped to notice the affinity/resonance among the commentators)--
"Individual, society, nation and humanity are interconnected in a spiritual manner. This is mainly the idea in which Iqbal noticed an affinity to his own philosophy...Das actually quoted at length, with acknowledgment, from The New State (1918), a groundbreaking book by the American writer Mary Parker Follett. Follett had proposed a blueprint for a "spiritual" kind of "new democracy" in America, and a comparison of her book with the writings of Iqbal can bring a few more surprises..."
With anticipation, I do look forward to excerpts from your coming book, Shafique Sahib, to be translated for our benefit from the Urdu.
ReplyDeleteWe Westerners need to be taught these histoical/international connections more now than ever.
We need so deeply to know that we have some solid commonalities as quite a few of us in the US & the UK want to re-discover that in our nations of which we can be proud. We want to return to the best aspects of our roots & to help redesign peacefully & with greater awareness an even more viable, less harmful America than ever before.
I am envisioning that many of our displaced persons/immigrants/goodwill visitors/ambassadors might well help us in this crucial/timely endeavor.
Perhaps both our nations can also help one another in these efforts as more of a focus instead of the military being our major if not our only interdependency.
All our nations might visualize a chronological as well as a spiral where we connect. At least the West could see as very possible that just as we have regressed, we can once again gain positive momentum -- if inch by inch.
We can all gain some ground & teach our young to do the same.
One day our historical spiral might reach even beyond what we thought was our most democratic and life-giving eras.
It shows the character of a man, C.R Das, was a magnanimous politician, poet of India, a secular in character and liberal in attitude. but, unfortunately, he is the most neglected leader in Indian media and among the Indian political fraternity, i am sure, if he would have been alive this time the stake of Indian occupied Kashmir could have been different.
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