Intl. J. Humanities (2014) Vol. 21 (2): (87- 106)

Molavi and Modern World Crises from the Viewpoint of Iqbal Lahori

Seyyed Ali Seraj1, Sedigheh Elahi2

Received: 19/5/2013 Accepted: 27/9/2014

Abstract The concepts used in Iqbal Lahori's poetry indicate that the political, social, and cultural settings of the time had greatly influenced his ideas. Influenced by three sources, namely the philosophy based on spiritual perfection, a kind of pan-Islamic approach to propagate among Muslims, and a political view toward his own country, Iqbal deals with the modern socio-political crises plaguing Muslims and drawing upon guidelines received from Molavi-his master whose ideas can be a great source of inspiration to solve new problems of the Islamic world and the colonized nations-he addressed many of these problems. In Javid Nama, he believes that desperately romantic poets are the hearts of the nations and give the body the life-giving blood. Such poets create liveliness in their nations. Iqbal calls them "the Prophet's heirs", who carry the burden of guiding people. Jalal-e-din Mohammad Balkhi, is the symbol of a committed and passionate poet who is the source of life to his nation and transforms the universe through his burning voice. To Iqbal, he is the pioneer of the lovers, whom he is the guide. In Iqbal's Downloaded from eijh.modares.ac.ir at 11:51 IRDT on Monday August 31st 2020 view, Rumi master us a fellow-traveler whose company brings salvation and bliss. He advises the followers of the path of divine love to accompany him so that, through his blessings, they know themselves and do great things inspired by strong belief and reach their eventual goal.

Keywords: Iqbal Lahori; Javid Nama; Molavi; Modern World; Identity Crisis; Self-alienation.

1.Assistant Professor, Department of Persian Language & Literature, Payam-e-Noor University, Iran (PO BOX 19395- 3697 Tehran) ali_dasp (a) yahoo.com 2. MA in Persian Language and Literature

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Introduction and Problem creation of sensational poems in his Statement Divan, which demonstrate the Allamah Mohammad Iqbal Lahori is highness of his thoughts and spirit one of the most prominent and (Islami Nodooshan, 1991: 22). valued poets and thinkers of the His beautiful poems play present age and the Islamic history. significant roles in creating an He discourages Muslims against Islamic human regardless of the blind imitation and encourages them western isms. His beautiful plot in to think and speculate. He used the valuable work, JavidNama, has poetry to awaken the Muslim nations all predicted characters speak with to be united and seek independence Iqbal's tongue. Especially, his from the foreign dominators. Roman master, Jalal-e-din His new attitude in his poems is as Mohammad Balkhi, helps him in remarkable as his comprehensive analyzing the severe conditions of ideas. Forming a comprehensive and Muslims. He considered the newly strong bond among poetry, religion, established today's religion after the mysticism, philosophy, and past centuries. The consequences of

Downloaded from eijh.modares.ac.ir at 11:51 IRDT on Monday August 31st 2020 theoretical and practical politics, atheistic education are the root of all Iqbal developed a novel construct of problems. Love is the criterion for the bond between poetry and analyzing situations, which is the wisdom. shared idea of Iqbal and Molavi. In The consideration of self- many cases, Iqbal conforms to new construction, human will, sensitive global thoughts and the Islamic spirit, and realizing the real value of world. However, what distinguish human existence contributed to the him from others are his approaches

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in selecting poems, especially course of life (KhosrowShahi, 1991: Persian poems, taking Sanaei, Attar, 112).1 Molavi, and Hafiz as role models to Pondering upon such concepts, introduce the modern problems of Iqbal viewed Islamic education as the Islamic world and colonized the route to eternal salvation in both nations (Shariati, 1973: 59). worlds and although he was familiar He had realized that Eastern with the Western culture, he spirituality and introversion, which considered the Western world as had led to strange misunderstandings lacking in a comprehensive human among them, in the absence of ideology; conversely, he believed intellect and science, is nothing but that Muslim are the only nations retardation. An example of such who possess such ideology, which is eastern misunderstanding, which has why he invited Muslims to learn killed the spirit of striving in them, is western science and technology the concept of destiny. Improper while discouraging them against understanding of this issue makes being enticed by western isms and the easterners consider themselves as culture (Motahari, 1977: 51).

Downloaded from eijh.modares.ac.ir at 11:51 IRDT on Monday August 31st 2020 dominated and defeated by fate, It was such ideas which led him without the slightest freedom, while to, by presenting the "self" in the Islamic thoughts, God not only philosophy, remind people of what gives the human the freedom to they have inside them, which is even change his destiny, but also he can abale to change the norms of the determine his destiny on his own, on heaven: the condition that he tries in his

1. This is explicitly stated in the Holy Quran, Surah Ra'd, Verse 11: God does not change a nation unless the change themselves.

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“Let's change destiny and fate. You and Frustrated by the betrayal of his I are from Heydar generation (Imam Ali), friends, Iqbal sits on the shore, and so if we change sun direction, it is not pondering and whispering Molavi's strange for us.” (Iqbal, 1964: 336) famous verse: “Speak softly, that I dream it, and show Iqbal urged the Eastern nations, to your face that I have desire to see your find their identities and drawing rosary face.” upon their "self" or "personality" forces and spirituality, try to reach Suddenly sees the spirit of Molana technological and scientific and talks to him, asking and purposes. answering questions. Molavi gives him advice and makes him aware of Iqbal's Javid Nama the greatness of his soul, invites him Iqbal embarked on writing the book to a spiritual revolution, which is the in 1929 and finished in 1932 and poet's ascension. Then, Zarvan, the named it after his son, Javid. It is spirit of time and place, takes the inspired by Dante's Divine Comedy; poet to the heaven, where he visits and like Dante's journey to heaven several spirits to whom he has long Downloaded from eijh.modares.ac.ir at 11:51 IRDT on Monday August 31st 2020 guided by Virgil, Iqbal has a talks (Iqbal, 2002: Javid Nama: 146). spiritual journey with Molavi. In his visions, the poet is guided During this journey, Iqbal speaks by Molavi to the Moon, Mercury, with famous figures in the history Mars, Jupiter, and Saturn and and during these talks he eventually to the realm of God. In demonstrates his most precious this book, he presents complicated poetic concepts (ibid, 49). world problems for which he provides solutions (ibid: 337).

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The final section of the book the appearance of knowledge among contains talks and guidelines for the the Peninsula's elite all through the young generation. His son, Javid, is long period of the 4thHijri century the symbol of the youth, specifically could not be forgotten. Among all the Muslim youth. Iqbal was able to mystics, Molavi has a special represent philosophical, mystical, standing in Iqbal's thoughts. and political issues together with Islamic enlightenment. “Rumi (Molavi) who is symbol of love To some, Javid Nama is a and affection, his poetry is sensational and is derived from monotheism. His representation of Iqbal's speculation poetry makes brushwood to garden and context. Following chants, pondering destroys skies. His tone is an evidence upon the creation of the world, for God existence and makes poor mans complaining about solitude, and to be under attention.”(Iqbal, 1982: expressing frustration by the 200). masters, he wished that God guides the youth so that, by grasping Iqbal's He is fellow-traveler whose advice, they proceed on the path of accompany brings God's blessing: “Let's Rumi be guidance, till he Downloaded from eijh.modares.ac.ir at 11:51 IRDT on Monday August 31st 2020 growth. “Learn my speeches to young people and would fill your heart with calenture. make it easy for them.”(Iqbal, 2002, Javid Because Roman man recognizes Nama: 276) doctrines and minutes from each other and guide to friend home (God The Influence of Molavi on Iqbal's closeness) truly. Everybody learned Thinking and Art meanings from him and anybody The extensive presence of Iranian mystics in the Indian Peninsula and

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who pays attention to his thoughts The spirit of Molavi dominates will reach to cosmos.” (Ibid: 387) Iqbal's poetry, from Asrar-e-Khudi Iqbal is among those who have to JavidNama; what is remarkable is known love through Molavi. that Iqbal constantly owes himself, “He solved this poor man (me) in terms of words and methods, to and made me familiar with love and Molavi's thoughts. tipsy.” (Ibid: 459) “Hey Instrumentalist, sing a In dealing with complicacies stanza of Rome preceptor (Molavi) created by speculating over science by me, perhaps with its assistant and philosophy, he seeks help from would be a sensation.” (Ibid: 250) the spirit of Rumi, transforms from person who is misguided by intellect “Molavi’s spirit is full of love and into one guided by love and reaches knowledge and I, before him, am a flame (fire flame). That spiritual master showed his destination: me the true way that by it I could find “One night, I had lost in science secrets.” (Iqbal: 2002: Asrar-e- philosophy and science problems, Khudi: 8) the same problems that Niche, “Rumi, the man who is the leader

Downloaded from eijh.modares.ac.ir at 11:51 IRDT on Monday August 31st 2020 Germanic philosopher with all of his of love convoy and his place is scholarship and wisdom was unable higher than moon and sun and his to solve them. Suddenly, this divine heart is full of Quran light and man inspired me that with mind you through that he would know all of can reach to God and for this reason the secrets so that Jamshid mythical he made me familiar with love until cup versus Molavi interior mirror is by this means I would reach to God negligible.” (Iqbal, 2002, Divan: adjacency.” (ibid: 264) 338)

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Surprisingly, Molavi was present and the mirror of truth (Iqbal, 2002, in all Iqbal's works, especially in the JavidNama: 280). valuable work of JavidNama, it is a master like Molavi who take Iqbal to Modern World's Crises from the Ascension. In such a presence, he Viewpoint of Iqbal gives him signs of wisdom although In addition to the influence of the all of these Molavi's statements are past people, Iqbal's personal stated from Iqbal's tongue. experiences of the West and Western “Know his pleasure sermon, and awake culture made him pessimistic toward for understanding his speech.” (Iqbal, the Western civilization. He dwelled 2002, Asrar-e-Khudi: 9) in Europe in early 1900's, when the “Hey! Except you, one who know all of industrial Europe was thriving but the Farang (Europe) secrets, nobody could find their secrets.” (Iqbal, 2002, So, What the war was also going on. Such Should Be Done? P: 389) conditions along with his own studies and observations led him to “You are like a fire that would realize the human instability and bright world's banquet, burn others weakness of the western civilization. by your ardour (they who are not

Downloaded from eijh.modares.ac.ir at 11:51 IRDT on Monday August 31st 2020 Nevertheless, Iqbal believes that the deserve knowledge).” European civilization is the (Iqbal, 2002, Asrar-e-Khudi: 9) dominating one which spreads its On the shore, confronted with domination throughout the globe by Molavi's spirit, Iqbal compares him wars, industry and economy; the to the bright sun, shining body, attraction toward the West is obvious chanter of the secrets of existence, everywhere, especially in the East (Islami Nodooshan, 1991: 26).

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Iqbal believes that the Islamic upon Rumi's guidance, heedless of civilization is also defeated by this the problems and of how the charm of the Western civilization, universe is captured by human without being aware of its cores. In beings, he proceeds in his journey. his visionary ascension, Iqbal deals With the help of a representative with a number of modern crises in from the ignorance age, the poet each celestial body and having deals with such issues as ethnic and passed 6 celestial bodies – Moon, national prejudice, racism, and Mercury, Venus, Mars, Saturn, and sexual and racial discrimination, Jupiter- he present pieces of advice which human beings are facing in and solutions to the problems of the present age. today's man and advises the youth to, These issues are the stem from in dealing with modern crises and vanity and ignoring the soul, which paradoxes, turn to the Quran, piety, is still plaguing humans. Islam and pondering upon Molavi's addressed all such issues quite thoughts. The most important simply, free of any complication and modern crises dealt with by Iqbal in based on human nature (Jamal-e-din,

Downloaded from eijh.modares.ac.ir at 11:51 IRDT on Monday August 31st 2020 celestial bodies and to which the 2010: 106). solutions are provided through the The central issue addressed by tongue of Molavi include: Iqbal in the Moon is the difference between the attitude of Mohammad's The Moon: Ethnic and National mission and those of other Prejudice philosophical religions toward Iqbal sets the Moon as his first step human. Mohammad's mission does of intellectual ascension and drawing not have a metaphysical attitude

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toward human because it has no confidence as well as their disbelief reality in human's life, as we can see of their religion and spread of in other religions. Rather, the colonialism and communism. Seyed attitude is a realistic one which is in Jamal-e-din speaks of Islam's spirit accordance with the human nature and the dangers of nationalism, and views human beings based on which appears to be imported from the role that man must play in the the West. He tells Zendeh Rood world (Iqbal, 2002: Javid Nama, (Iqbal) (ibid, 107): 278-301). “Western, that is full of deception, propagated national biases among Mercury: Identity Crisis and Self- religious people. If you have wisdom Alienation and intellect, you should pass from The second stage is in Mercury, directions and boundaries to reach where the poet and his guide knowledge (you should travel to descend on and face two great other countries). One, who is trying reformers, Jamal-e-din Afghani to know God, should leave material (AsadAbadi) and Saied Halim Pasha, bounds and biases.” (Iqbal, 1991,

Downloaded from eijh.modares.ac.ir at 11:51 IRDT on Monday August 31st 2020 the great Turkish politician. Molavi Divan: 304) (Rumi) introduces Iqbal to the two Because believers let go of this - reformers by the name of "Zendeh worldly interests and do not live Rood". Seyed Jamal-e-din asks him mouse lives in holes; rather, they fly about the Islamic worlds, which he in the heaven like hawks and know answers complainingly and speaks no boundaries. of disunion and schism among At the end of the stage, Seyed Muslims and their lack of self- Jamal-e-din sends a letter to the

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Russians and explains the fruit of the orientalists and colonists similarities and differences between who planted the seeds of doubt and Islam and communism. Then he hopelessness in the Islamic world, invites them to believe in God and which resulted in irreligion created cries for Muslims together with by broken unities and the birth of Molana. He asks Iqbal to compose a modern ignorance in the world. poem and whispers a beautiful poem Molana composes a poem which which longs for the Muslim world's makes all gods kneel down. liberation of difficulties through “Rumi (Molavi), one who is lord believing in the Quran and of knowledge, said:" stand up!", and reinvestigating it. At this time, he "Don't think about past and future. " opens his eyes to a new world which "One, who is lover, spares times and deserves to be revived by humans. ignores happiness and malady of the world. If you want to reach God, Venus: Materialism and the first you should sacrifice yourself Originality of the Material World and your dreams". "I (Iqbal) told him Iqbal and his guide proceed to that I have entangled in material and

Downloaded from eijh.modares.ac.ir at 11:51 IRDT on Monday August 31st 2020 Venus, where they see signs of idol- material idol". He said:" destroy this worshiping. They visit a strange pagoda." (Ibid: 322) place where ancient idols and Gods In a chain of metaphors, are kept and people dance for the allegories, and allusions, the poet happiness of the decline of Islam and talks from the tongue of Mehdi the Muslim's turning away from God Soodani about the emergence of a and turning to idolism. One of the savior who liberates the nation of gods considers this irreligion the calamities and the mire of

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materialism and makes them walk in man with snow white beard comes the path of God. The poet constantly out of it with a look full of invites himself to chant to blow a knowledge and insights. The story of new soul into the body of the nation; Barkhia, depicts the great ancestor of he is afraid that the ego (camel) is the Martians and how he managed to plagued with material interests and get rid of the diabolic temptations of slows than the cameleer in reaching "Faramarz" in Paradise and God his beloved in Yasreb. forgiveness him for the sake of his nation and this symbolic world. Mars: Surrender Crisis Then the Martian takes them on a The poet is constantly hoping that a tour of a Martian city call savior will come and guides the "Margharin", which he describes as: nation toward their eventual destiny. “Marghadin is a city that has tall He arouses the epic will of the nation buildings with residents who are so that they can overcome obstacles mellifluous, well-tempered, and and establish a new world. The poet simple. Its residents are seeking takes us to a symbolic world where science and art, and nobody is

Downloaded from eijh.modares.ac.ir at 11:51 IRDT on Monday August 31st 2020 Islamic rules are completely thinking about material and money. observed and the human possesses Unlike material world, there is no all characteristics of the Holy machine smoke; campaign and war, Prophet. Iqbal depicts such a world and everybody is good to each in Mars. other.” (Ibid: 329) As soon as Zendeh Rood and Following that, Mars is free of any Molana reach Mars, they see an corruption, media, and propaganda: observatory on a high hill and an old

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“In Marghadin city, there is no lie another destiny provided that he and falsity. Anybody is doing a makes himself capable of accepting work, and there is no idleness. You such destiny. couldn't find beggar in this city.” (Ibid: 330) Jupiter: Irreligion It is clear that in this city, there is In this celestial body, Iqbal and no sign of retardation pertaining to Molana face with the souls of three the Islamic world. It is empty of the people accused of irreligion, namely European civilization and its Hussien Ibn Mansoor Hallaj, Mirza calamities which plague humanity. Asadollah Khan Ghaleb - an Indian There is no doubt that Iqbal wants to poet, and Khatam Ghoratolain, an make it clear that the Islamic Iranian poet. In the beginning, Iqbal government, which intends to listens to a poem which is recited by enforce Islamic rules, deserves these three. He comes up with establish a kind of life which is questions which he asks them. In comparable to living in heaven. fact most questions regard Hallaj. The discussions in Mars contain During the conversation, he turns out

Downloaded from eijh.modares.ac.ir at 11:51 IRDT on Monday August 31st 2020 two important points: the importance to intend to project a new image of on material love and child-raising as Hallaj: what Hallaj said -I am the well as destiny and its beautiful God- is the manifestation of God in interpretation which states that states human beings. After a long each person's destiny is equal to his conversation with Hallaj, Satan value and nobody is doomed to pre- appears and complains to God from determined destiny. If one considers a modern man who cannot be his his destiny bad, he can ask God for real enemy anymore:

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"O God of goodness and badness! I defeating I would enjoy, not these latter have spoiled himself through human humans who easily submit me." (Ibid: 347) company. Human, always follow me, and doesn’t respect to himself. Release Saturn: Injustice me from this prison, and forgive me Saturn is inhabited by vile spirits because of yester obedience. Human is which have betrayed their nations. slave of lust, while I was full of ambition. Shame on me, shame... Molavi advises Iqbal against going to a planet which is constantly the Human nature is half-baked, and target of God's wrath and his will is weak, and couldn't bear in punishment: front of me. What is humanity? A “There is an universe whose pocketful of dust and dirt, that in residents are cast away. There are front of flame by me, is disappeared traitors in it who have killed the soul (I dominate them, easily).” (Iqbal of a nation.” (ibid: 348) Lahori, 2002, Divan: 326) Molavi tells Iqbal that two Indian And his ancient enmity and traitors by the names of Jafar contempt toward humans (you Bengali and Sadegh Dakkani are in created me of fire, but him of soil) is Jupiter. Influenced by these traitors, Downloaded from eijh.modares.ac.ir at 11:51 IRDT on Monday August 31st 2020 revealed during this complaint: Iqbal composes a poem which turns (Satan says): into a proverb in the Indian Peninsula. " I have tired of these victories." "I The poet depicts them on a boat in want servant who I could battle with him, a bloody and stormy sea with would be powerful, and from his pythons flying like crocodiles in sky solemnity, I would horror." " O God! and panther-sounding waves. These Introduce a deist to me, perhaps by his

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two traitors are in the boat, naked, At this time, Iqbal views the scene with pale faces and unruly hair. from above and hears a horrible “Whatever I saw is undiscribable. voice that tears through the desert I have found an ebullient sea of and the sea. blood. Serpents were flying in sky “Suddenly it was heard a very and I saw thunder storm waves as terrible voice and desert and sea tiger roaring, and both these traitors were collapsed, mountains and skies were among these waves.” (ibid: and earth were drowned in sea and 349) Judgment was set.” (ibid: 351-352) One of them starts shouting and moaning and portray the difficulties Beyond Heavens: Reform of after their deaths. Molavi and Iqbal, Society who are watching them from above, Together with Molavi, Iqbal passes hear them. the heavens and goes beyond. “Nobody pay attention to us. As Between these two, he visits Niche, long as we have come to this world, the German philosopher. they have taken us to the hill door; “I said to Molavi: "who is this

Downloaded from eijh.modares.ac.ir at 11:51 IRDT on Monday August 31st 2020 but hill refused us and said: “dust wise man?” he said: “this Germanic and dirt are better than these two, wise man." and I pity to flame these two." We The poet explains the success of suddenly went by death, perhaps the German philosopher in grasping would take our soul; but it didn't the divine aspect of the human soul accept and said:" your soul is so by going beyond heavens toward the worthless. “(ibid: 351) spiritual world in dreams and poems.

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However, shortly after, he falls into Pahlavi Iranians, who favor the doubt and fails in primary steps. mirage of nationalism, forget their “He is seeking Kebria dignity Islamic backgrounds, are fond of (spiritual word), but this position Rostam, the ancient Iranian wouldn't be earned through thought mythological figure, and forget Ali, and wisdom. Achieving to objectives the holy Imam. with reason and human knowledge is “Iranian people who affected by possible; but, savant dignity is Farang and have been entangled in beyond this and thereof he became national-oriented ideology and have hopeless and couldn't reach verity released Muslims and Islam, should and objective.” (ibid: 354) know when pure soul is separated Halfway through the path to from body, these issues wouldn't heaven, Iqbal starts portraying the benefit him, and he would Paradise. The first signs they see is a responsible in judgment day.” (Ibid: castle made with pearls shining in a 380) way that the sun envies. According After that they visit Ahmad to Molavi, the castle is called Abdali, the founder of Afghanistan,

Downloaded from eijh.modares.ac.ir at 11:51 IRDT on Monday August 31st 2020 "Sharafonesa". Sharfonesa is an who did not like and hammered the Indian devotee who loved the sword Muslims' following of the western and the Holy Quran together. They culture. Then they go to Tapoo, the go to the castle of three oriental Indian monarch, known as the monarchs. They visit Nader Shah, Martyred Sultan, among Indians and the Iranian monarch and criticize the tell him: nationalistic attitudes plaguing the “Human was created from a bunch Islamic world and speak of the of mud and have many dreams;

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when he comes to this world, he Suddenly, the divine expression must release this world empty hand falls on Iqbal and universe is and without company and go. lightened up. He is awakened by a Patience glass was broke and. strong voice telling him to turn back Roman master said:"stand up!" (Ibid: to the earth. And at this time, the 371) ascension is ended: Then he gives Iqbal a letter to give “Suddenly, I saw my real world to the Muslims in his country. In the that is drowned in light. Because of letter, he speaks of the realities of this expression, I was drunk and life and death and martyrdom. unconscious. I saw all of curtains After the conversation with three were removed and secrets became oriental monarchs is finished, it is apparent, and from the top world, time for Iqbal to part with Molavi, came a plaintive voice that:" pass who tells him to get up. The poet east and don't believe this world that asks God questions which are it is permanent." (ibid: 379) answered in writing by the divine From Iqbal's point of view, pen. Iqbal hears a voice say: reaching such a high status is not

Downloaded from eijh.modares.ac.ir at 11:51 IRDT on Monday August 31st 2020 “All of these nations with all only personal pleasure but also a differences is one being; but you provision which the poet has brought should see this world with respect, to invite humans to the path of God and you should know that all of us and elevation of soul. His mission is should be united and should keep like that of the Holy Prophet. This away from animosities and invitation is clear in the end of Javid separateness till we can see justice Nama, as he speaks to his son. He clearly.” (Ibid: 390) ends Javid Nama with this speech.

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Iqbal's speech to his son and the Conclusion new generation involves precious Allamah Iqbal Lahori sets out an educational theories containing the imaginary journey in Javid Nama. concept of monotheism and its He has Molavi as his guide, and in consequences. He speaks of the each heaven he deals with a crisis contemporary Muslims' poverty and that plagues modern man, especially bankruptcy. He also hammers down Muslims. He gives solutions to these Muslim youth and advises them to problems from Molavi's tongue, by turn to God and discourages them doing which he tries to indicate that against the hopelessness that many problems could be solved by dominates the Muslim world and pondering upon Molavi's works suggests that they seek complete since they are rooted in the Holy guidance, which he says it exists, but Quran. He believes that any nation is since we are dominated by able to perform great deeds by materialism, we cannot identify it. In drawing upon the forces of faith and the end, he advises them that if they passion. Accordingly, he invites do not find the guide, they should oriental Muslims, from any

Downloaded from eijh.modares.ac.ir at 11:51 IRDT on Monday August 31st 2020 turn to "Mathnavi", the book written nationality, to know their power and by Molavi, who is the one healing using this power, try to create new the souls and revealing the secret of dynamics in the society. According Mohammad's religion. With these to Iqbal, this is realized through words, Javid Nama ends (Jamal-e- believing in Islam, working with din, 2010: 128). simplicity, humbleness, self-esteem and contentment. He enumerates the modern world's crises in six heavens:

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in the Moon, he talks of national and complete guidance, which he says it ethnic prejudice; in Mercury, exists but since they are dominated disunion and lack of self-confidence by materialism, they do not among Muslims; in Venus, recognize it. In the end, he suggests materialism and self-alienation due that they turn to Molavi' Mathnavi if to the domination of the industry and they do not find such guidance. He is technology; in Mars, he believes that the one who heals the souls and the Islamic thought and Molavi's reveals the secret of Mohammad's attitude are warm and dynamic and religion; and with these words that he loathes indolence and sloth JavidNama ends. and that any change to the society based on religion and mysticism References starts from self; in Jupiter, he holds [1] Islami Nodooshan, Mohammad Ali that the leading problem of the (1992); Elarn Other Seein, Learn Other Hearing (Anthololgy of Iqbal's Poems), modern man is irreligion which has 2nd Ed., Tehran: AmirKabir. made the western civilization an [2] Iqbal Lahori, Mohammad (1989); earthly one with no ideals and Reconstructing Religious Thinking in

Downloaded from eijh.modares.ac.ir at 11:51 IRDT on Monday August 31st 2020 spiritualties. In Saturn, he speaks of Islam; tr., Mohammad BaghaeeMakan; injustice which results from the 1st ed., Tehran: Ferdows. the Divan of Molana ;(2002) ــــــــــــــــ [indulgence of modern man in [3 Mohammd Iqbal Lahori; 8th ed., Tehran: materialistic ideas. At the end of his Sanaee. ascension and visionary journey, ,Asrar-e- Khudi ;(2002) ــــــــــــــــ [4] Iqbal believes that the solution to all Persian section, selected from the these problems is to turn to God and poems of Iqbal Lahori, 8th ed., Tehran: he advises the Muslims to seek Sanaee. ,Payam-e-Mashreq ;(2002) ــــــــــــــــ [5]

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Persian Section, selected from the Publications. poems of Iqbal Lahori, 8th ed., Tehran: [13] Saeedi, Gholam Reza (1991); the Sanaee. Thoughts of Iqbal Lahori; 2nd ed. Javid Nama, selected Tehran: Bureau of Islamic Culture ;(2002) ــــــــــــــــ [6] from the poems of IqbalLahori, 8th ed., Publication. Tehran: Sanaee. [14] Shariati, Ali (1972); Iqbal, the ;Romooz-e- Bikhodi, Reconstructor of Islamic Thoughts ;(2002) ــــــــــــــــ [7] selected from the poems of IqbalLahori, Tehran: Imamat. 8th ed., Tehran: Sanaee. [15] Motahari, Morteza (1978); ,Bal-e-Jabraeel, Introduction to Islamic Sciences; vol. 2 ;(2002) ــــــــــــــــ [8] selected from the poems of IqbalLahori, 3rd ed., Tehran: Sadra. 8th ed., Tehran: Sanaee. ,Armaghan-e-Hijaz ;(2002) ــــــــــــــــ [9] selected from the poems of IqbalLahori, 8th ed., Tehran: Sanaee. [10] Jamal-e-din Mohammd Saeed (2010); Comparative Literature; tr. Saeed Hesam Pour, Hussein Kiani; Daneshgah Publications. [11] Khosrow Shahi, Seyed Hadi (1992);

Downloaded from eijh.modares.ac.ir at 11:51 IRDT on Monday August 31st 2020 The Thoughts of Iqbal Lahori; Tehran: the Bureau of Publishing Islamic Culture. [12] Sotoodeh, Gholam Reza (1986); Knowing Iqbal, Collection of Articles of World Conference of IqbalLahori, Department of Literature and humanities, Tehran University, The Bureau of Publications of Islamic Guidance Ministry, Tehran University

105 (Intl. J. Humanities (2014) Vol. 21(2ـ ...Molavi and Modern World Crises from the

ﭘﯿﺎمﻫﺎي ﺟﻬﺎﻧﯽ و اﻧﺴﺎﻧﯽ ﻣﻮﻟﻮي در ﻣﻘﺎﺑﻞ ﺑﺤﺮانﻫﺎي ﺟﻬﺎن ﻣﺪرن از دﯾﺪﮔﺎه اﻗﺒﺎل ﻻﻫﻮري

١ ٢ ﺳﯿﺪ ﻋﻠﯽ ﺳﺮاج ، ﺻﺪﯾﻘﻪ اﻟﻬﯽ

ﺗﺎرﯾﺦ درﯾﺎﻓﺖ: 29/2/92 ﺗﺎرﯾﺦ ﭘﺬﯾﺮش: 93/7/5

ﻣﻔﺎﻫﯿﻢ ﺑﻪ ﮐﺎر رﻓﺘﻪ در اﺷﻌﺎر اﻗﺒﺎل ﻻﻫﻮري ﻧﺸﺎن ﻣﯽدﻫﺪ ﮐﻪ ﺷﺮاﯾﻂ ﺳﯿﺎﺳﯽ، اﺟﺘﻤﺎﻋﯽ و ﻓﺮﻫﻨﮕﯽ، ﺑﺮ ﺷﮑﻞ ﮔﯿﺮي اﻓﮑﺎر و اﻧﺪﯾﺸﻪ ﻫﺎي وي ﺗﺄﺛﯿﺮ ﻓﺮاواﻧﯽ داﺷﺘﻪ اﺳﺖ. اﻗﺒﺎل ﺑﺎ ﺗﺄﺛﯿﺮﭘﺬﯾﺮي از ﺳﻪ ﻣﻨﺒﻊ، ﯾﮑﯽ ﻓﻠﺴﻔﻪاي ﻣﺒﻨﯽ ﺑﺮ ﮐﻤﺎل روﺣﺎﻧﯽ و دﯾﮕﺮي از ﻧﻮﻋﯽ ﻋﻘﯿﺪه اﺗﺤﺎد اﺳﻼﻣﯽ ﺑﺮاي ﺗﺒﻠﯿﻎ در ﻣﯿﺎن ﻣﺴﻠﻤﺎﻧﺎن و ﺳﻮﻣﯽ ﻋﻘﯿﺪه ﺳﯿﺎﺳﯽ ﻧﺴﺒﺖ ﺑﻪ ﻣﻤﻠﮑﺖ ﺧﻮد، ﺑﻪ ﺑﺤﺮانﻫﺎي ﺳﯿﺎﺳﯽ اﺟﺘﻤﺎﻋﯽ ﺟﻬﺎن اﻣﺮوز ﮐﻪ ﻣﺴﻠﻤﺎﻧﺎن ﺑﻪ آن دﭼﺎر ﺷﺪهاﻧﺪ. ﭘﺮداﺧﺘﻪ اﺳﺖ و ﺑﺎ رﻫﻨﻤﻮدﻫﺎﯾﯽ ﮐﻪ از ﻣﻮﻟﻮي – ﺑﻪ ﻋﻨﻮان ﻣﺮﺷﺪ و ﭘﯿﺮي ﮐﻪ ﺑﺎ ﺗﺄﻣﻞ در اﻧﺪﯾﺸﻪﻫﺎﯾﺶ ﺑﺴﯿﺎري از ﻣﺴﺎﺋﻞ ﺟﺪﯾﺪ دﻧﯿﺎي اﺳﻼم و ﻣﻠﺖﻫﺎي اﺳﺘﻌﻤﺎر زده ﺣﻞ ﺷﺪﻧﯽ اﺳﺖ – ﮔﺮﻓﺘﻪ، ﺑﻪ ﺑﺴﯿﺎري از اﯾﻦ ﺑﺤﺮانﻫﺎ ﭘﺎﺳﺦ داده اﺳﺖ. اﻗﺒﺎل در ﺟﺎوﯾﺪﻧﺎﻣﻪ، ﻣﻌﺘﻘﺪ اﺳﺖ ﺷﺎﻋﺮان اﻫﻞ ﺳﻮز و ﮔﺪاز ﻋﺎﺷﻘﺎﻧﻪ، ﻗﻠﺐ ﺗﭙﻨﺪهاي ﻫﺴﺘﻨﺪ، ﮐﻪ در ﺳﯿﻨﮥ ﻣﻠﺖ ﺟﺎي ﮔﺮﻓﺘﻪ و ﺧﻮن ﺣﯿﺎت ﺑﺨﺶ را در رﮔﻬﺎي ﻣﻠﺖ ﺟﺮﯾﺎن ﻣﯽدﻫﻨﺪ. ﭼﻨﯿﻦ ﺷﺎﻋﺮاﻧﯽ ﺑﺎﻋﺚ اﯾﺠﺎد ﺗﺤﺮك و ﺗﮑﺎﭘﻮ در ﻣﻠﺖ ﻣﯽﺷﻮﻧﺪ. اﻗﺒﺎل اﯾﻦ دﺳﺘﻪ از ﺷﺎﻋﺮان را «وارث ﭘﯿﻐﻤﺒﺮ» ﻣﯽﺧﻮاﻧﺪ ﮐﻪ رﺳﺎﻟﺖ ﻫﺪاﯾﺖ ﻣﺮدم را ﺑﺮ دوش ﺧﻮد اﺣﺴﺎس ﻣﯽﮐﻨﻨﺪ. ﺟﻼلاﻟﺪﯾﻦ ﻣﺤﻤﺪ ﺑﻠﺨﯽ، ﺳﻤﺒﻞ ﯾﮏ ﺷﺎﻋﺮ

ﻣﺘﻌﻬﺪ و ﻋﺎﺷﻖ اﺳﺖ ﮐﻪ در ﮐﺎﻟﺒﺪ ﻣﺮدم، روح ﺣﯿﺎت ﻣﯽدﻣﺪ و ﺑﺎ ﻧﻮاي آﺗﺸﯿﻦ ﺧﻮد در ﻋﺎﻟﻢ ﺗﺤﻮل Downloaded from eijh.modares.ac.ir at 11:51 IRDT on Monday August 31st 2020 اﯾﺠﺎد ﻣﯽﮐﻨﺪ. اﻗﺒﺎل او را ﺳﺮﺧﯿﻞ ﻋﺎﺷﻘﺎن ﻣﯽداد ﮐﻪ راﻫﻨﻤﺎي اﯾﺸﺎن، ﺑﻪ ﺳﻠﺴﺒﯿﻞ ﻣﻘﺼﻮد اﺳﺖ. ﭘﯿﺮ روﻣﯽ از ﻧﮕﺎه اﻗﺒﺎل، ﻫﻤﺴﻔﺮي اﺳﺖ ﮐﻪ ﻫﻤﺮاه ﺷﺪن ﺑﺎ او ﻣﻮﺟﺐ رﺣﻤﺖ و ﺑﻬﺮهﻣﻨﺪي از اﻟﻄﺎف ﺧﺪاوﻧﺪي اﺳﺖ. او ﺑﺎ ﺳﺎﻟﮑﺎن ﻃﺮﯾﻖ ﻋﺸﻖ اﻟﻬﯽ ﺗﻮﺻﯿﻪ ﻣﯽﮐﻨﺪ ﮐﻪ ﺑﺎ او ﻫﻤﺮاه و ﻫﻤﺪل ﺷﻮﻧﺪ ﺗﺎ ﺑﻪ ﺑﺮﮐﺖ اﯾﻦ ﺧﻀﺮ، ﺧﻮد را ﺑﺸﻨﺎﺳﻨﺪ و ﺑﻪ ﻧﯿﺮوي اﯾﻤﺎن ﻣﻨﺸﺄ ﮐﺮدارﻫﺎي ﺑﺰرگ ﮔﺮدﻧﺪ و ﺑﻪ ﺳﺮ ﻣﻨﺰل ﻣﻘﺼﻮد ره ﯾﺎﺑﻨﺪ. واژﮔﺎن ﮐﻠﯿﺪي: اﻗﺒﺎل ﻻﻫﻮري، ﺟﺎوﯾﺪﻧﺎﻣﻪ، ﻣﻮﻟﻮي، ﺟﻬﺎن ﻣﺪرن، ﺑﺤﺮان ﻫﻮﯾﺖ و ازﺧﻮدﺑﯿﮕﺎﻧﮕﯽ.

1. اﺳﺘﺎدﯾﺎر، زﺑﺎن و ادﺑﯿﺎت ﻓﺎرﺳﯽ داﻧﺸﮕﺎه ﭘﯿﺎم ﻧﻮر. 2. داﻧﺶ آﻣﻮﺧﺘﻪ ﮐﺎرﺷﻨﺎﺳﯽ ارﺷﺪ، زﺑﺎن و ادﺑﯿﺎت ﻓﺎرﺳﯽ. 106