Iqbal’s Afghan Connection
Habibul Hassan Yad
PESHAWAR: Over the past month, I have had the opportunity to read several books exploring the views of Allama Muhammad Iqbal, the national poet, philosopher, and thinker, on the Afghan people.
My reading has particularly focused on references to Afghans and Afghanistan in Iqbal’s poetry, as well as his affection, admiration, and deep emotional attachment to the Afghan nation. Reading his poetry and studying his thoughts on this subject have proved to be exceptionally interesting and thought-provoking experiences.
I thought it would be worthwhile to share some reflections from my study with readers on the occasion of Allama Iqbal’s birth anniversary.
I intend to write a series of articles on this subject in Urdu, English, and Pashto so that more people can learn about Iqbal’s life, his intellectual and philosophical outlook, and, particularly, his affection for and attachment to Afghanistan and the Afghan people.
Recently, a spokesperson for the present Afghan government reportedly stated that Pakistan should draw inspiration from Allama Iqbal’s views on the Afghan people, treat Afghans with respect and goodwill, and make sincere efforts to develop better relations with Afghanistan.
In this regard, I would also like to suggest that the people of Afghanistan, as well as its present government, should study Iqbal’s thoughts and reflect on the position he accorded to the Afghan nation in his intellectual and cultural vision.
They should explore the affection, respect, and sense of belonging he expressed towards Afghans, as well as how he rose above ethnic, linguistic, and national prejudices to advocate unity, brotherhood, and shared human values.
Allama Iqbal’s Historic Visit to Afghanistan in 1933
Allama Iqbal’s historic visit to Afghanistan holds particular significance in this context. In October 1933, at the invitation of Afghanistan’s King Muhammad Nadir Shah, an intellectual delegation comprising Allama Muhammad Iqbal, Sir Ross Masood, and Maulana Syed Sulaiman Nadvi travelled to Afghanistan.
The primary purpose of this delegation was to offer advice on the development of modern education and higher educational institutions in Afghanistan, particularly in connection with Kabul University.
The journey began in Peshawar. Iqbal and Sir Ross Masood departed from Peshawar for Kabul via Jalalabad on 21 October. Maulana Syed Sulaiman Nadvi also joined the delegation subsequently.
For Iqbal, travelling through the historic Khyber Pass and entering Afghan territory was not only an academic and diplomatic mission but also an opportunity to visit a region whose history, civilisation, and intellectual heritage had always fascinated him.
Upon their arrival in Kabul, the delegation received an official welcome from the Afghan government. Iqbal had the opportunity to meet King Muhammad Nadir Shah. He participated in educational consultative meetings and presented his views on promoting higher education in Afghanistan.
During the visit, Iqbal also met Afghan intellectuals, scholars, and government officials. His participation in literary gatherings in Kabul and his observations of the intellectual and cultural environment were also important aspects of the journey.
Later, he travelled to Ghazni, where he visited the mausoleums of the renowned Persian poet and mystic Hakim Sanai Ghaznavi and Sultan Mahmud Ghaznavi. In Kandahar, he visited the sacred Khirqa Mubarak and the mausoleum of Ahmad Shah Abdali. These visits were among the most memorable stages of his historic journey.
These places left a profound impression on Iqbal’s heart and mind, which he subsequently expressed in his Persian poetic work, Musafir (The Traveller).
Masnavi Musafir: Iqbal’s Intellectual Attachment to Afghanistan
Iqbal preserved his observations and impressions of Afghanistan in his Persian masnavi Musafir. This work is much more than a travelogue; it is a collection of his intellectual reflections on Afghanistan’s history, civilisation, spiritual personalities, and the future of the Afghan nation.
The masnavi begins with a reference to Afghanistan’s King Muhammad Nadir Shah. Iqbal writes:
Nadir Afghan Shah Darvesh Kho\
Rahmat-e-Haq Bar Rawan-e-Pak-e-O
Meaning: Nadir Shah, the Afghan king, was a man of a dervish-like disposition. May God’s mercy descend upon his pure soul.
Iqbal describes different aspects of Nadir Shah’s personality and also expresses sorrow over his death.
At another point in the masnavi, Iqbal presents a poetic dialogue in the voice of the Afghan nation:
Az Gham-e-Tu Millat-e-Ma Ashnast/
Mi-Shinasim In Nawa-ha Az Kujast
Meaning: Our nation is familiar with your pain and emotions; we understand the source from which these melodies and voices arise.
These verses beautifully express the intellectual and spiritual closeness between Iqbal and the Afghan nation.
Similarly, while describing the geographical and historical significance of Afghan territory, Iqbal refers to the Khyber Pass:
Khyber Az Mardan-e-Haq Begana Nist\
Dar Dil-e-O Sad Hazar Afsana-ist
Meaning: Khyber is no stranger to the men of truth and courage; its heart holds hundreds of thousands of historical stories.
This verse pays tribute to the historic role of the Khyber region and its collective memory.
Another beautiful couplet in which Iqbal portrays the bravery and courage of the Afghan people reads:
Sarzameeni Kabk-e-O Shaheen Mizaj\
Ahu-e-O Giraad Az Sheran Kharaj
Meaning: It is a land where even the partridge possesses the spirit of a falcon, and where even the deer can demand tribute from lions.
Through this poetic imagery, Iqbal highlights the courage, love of freedom, and extraordinary determination of the Afghan people.
Iqbal’s Intellectual Address to the Afghan Nation
An important section of Musafir is entitled Khitaab Ba Aqwaam-e-Sarhad (An Address to the Frontier Tribes). In this section, Iqbal conveys a message of selfhood, self-awareness, unity, and spiritual awakening to the frontier communities and Afghan society.
At one point, he writes:
“Mir Khel! Az Makr-e-Pinhani Bitaras\
Az Ziya-e-Rooh-e-Afghani Bitaras”
Meaning: O leader of the tribe! Beware of hidden conspiracies and internal divisions. Fear the decline of the Afghan spirit and national identity.
In the same masnavi, Iqbal also criticises internal divisions and the absence of central leadership in Afghan society:
Lekin Az Be-Markazi Aashufta Roz\
Be-Nizaam-o-Na-Tamaam-o-Neem-Soz
Meaning: The absence of unity and central direction has left this land in a state of turmoil, with its collective system incomplete and fragmented.
An important point to understand here is that Iqbal’s affection was not limited to praise and admiration. While he acknowledged the bravery and historical greatness of the Afghan nation, he also criticised its internal weaknesses, divisions, and lack of unity. In his view, the true strength of nations lies in unity, self-awareness, and collective discipline.
Historical Heritage Through Iqbal’s Eyes
After reaching Kabul, Iqbal also expressed his appreciation for the city’s beauty and historical significance through poetry:
Shehr-e-Kabul Khitta-e-Jannat Nazeer\
Aab-e-Haiwan Az Rag-e-Takish Bageer
Meaning: Kabul is a land resembling paradise; its vineyards seem to offer the very water of life.
Iqbal portrayed Kabul as a city whose natural beauty, climate, and cultural grandeur leave a lasting impression on the human mind.
Hakim Sanai, whose mausoleum Iqbal visited in Ghazni, was one of the great mystic poets of Persian literature, and Iqbal was well acquainted with his intellectual and spiritual influence.
The mausoleum of Sultan Mahmud Ghaznavi reminded him of the shared historical heritage of the Indian subcontinent and Afghanistan. In Kandahar, Iqbal accorded Ahmad Shah Abdali a prominent place in his understanding of the formation and history of the Afghan nation.
All these places demonstrate that Iqbal did not regard Afghanistan merely as a geographical territory. Rather, he considered it the custodian of a remarkable historical, literary, and spiritual heritage.
Iqbal’s Message for Pakistan and Afghanistan Today
At a time when relations between Pakistan and Afghanistan are facing various challenges, with tensions along their borders and a climate of mutual mistrust, the relevance of Iqbal’s thoughts becomes even greater.
Iqbal should not be remembered only for his poetry, philosophy, and the concept of Khudi (selfhood); we must also understand his message of respect, unity, dignity, peace, and mutual cooperation among nations. This message transcends geographical borders and seeks to unite human beings.
On the birth anniversary of Allama Iqbal, we should resolve not to limit his thoughts to ceremonies, speeches, and formal tributes, but to make sincere efforts to introduce his ideas to the younger generation so that his message can be embraced and passed on to future generations.
Habibul Hassan Yad is a multifaceted individual, known for his roles as a writer, human rights activist, life coach, and public speaker.
